The Life Which Has Left God Out Of The Reckoning
1:28-32 Just as they have given themselves over to a kind of knowledge that rejects the idea of God, so God has given them over to the kind of mind that all reject. The result is that they do things which it is not fitting for any man to do. They are replete with all evil, villainy, the lust to get, viciousness. They are full of envy, murder, strife, deceit, the spirit which puts the worst construction on everything. They are whisperers, slanderers, haters of God. They are insolent men, arrogant, braggarts, inventors of evil things, disobedient to their parents, senseless breakers of agreements, without natural affections, pitless. They are the kind of men who are well aware that those who do such things deserve death, and yet they not only do them themselves, but also heartily approve of those who do them.
There is hardly any passage which so clearly shows what happens to a man when he leaves God out of the reckoning. It is not so much that God sends a judgment on a man, as that a man brings a judgment on himself when he gives no place to God in his scheme of things. When a man banishes God from his life he becomes a certain kind of man, and in this passage is one of the most terrible descriptions in literature of the kind of man he becomes. Let us took at the catalogue of dreadful things which enter into the godless life.
Such men do things which are not fitting for any man to do. The Stoics had a phrase. They talked of ta ( Greek #3588 ) kathekonta ( Greek #2520 ), by which they meant the things it befits a man to do. Certain things are essentially and inherently part of manhood, and certain things are not. As Shakespeare has it in Macbeth:
"I dare do all that may become a man;
Who dares do more is none."
The man who banishes God not only loses godliness; he loses manhood too.
Then comes the long list of terrible things. Let us take them one by one.
Evil (adikia, Greek #93 ). Adikia is the precise opposite of diaiosune ( Greek #1343 ), which means justice; and the Greeks defined justice as giving to God and to men their due. The evil man is the man who robs both man and God of their rights. He has so erected an altar to himself in the centre of things that he worships himself to the exclusion of God and man.
Villainy (poneria, Greek #4189 ). In Greek this word means more than badness. There is a kind of badness which, in the main, hurts only the person concerned. It is not essentially an outgoing badness. When it hurts others, as all badness must, the hurt is not deliberate. It may be thoughtlessly cruel, but it is not callously cruel. But the Greeks defined poneria ( Greek #4189 ) as the desire of doing harm. It is the active, deliberate will to corrupt and to inflict injury. When the Greeks described a woman as poneria ( Greek #4189 ) they meant that she deliberately seduced the innocent from their innocence. In Greek one of the commonest titles of Satan is ho poneros ( Greek #4190 ), the evil one, the one who deliberately attacks and aims to destroy the goodness of men. Poneros ( Greek #4190 ) describes the man who is not only bad but wants to make everyone as bad as himself. Poneria ( Greek #4189 ) is destructive badness.
The lust to get (pleonexia, Greek #4124 ). The Greek word is built up of two words which mean to have more. The Greeks themselves defined pleonexia ( Greek #4124 ) as the accursed love of having. It is an aggressive vice. It has been described as the spirit which will pursue its own interests with complete disregard for the rights of others, and even for the considerations of common humanity. Its keynote is rapacity. Theodoret, the Christian writer, describes it as the spirit that aims at more, the spirit which grasps at things which it has no right to take. It may operate in every sphere of life. If it operates in the material sphere, it means grasping at money and goods, regardless of honour and honesty. If it operates in the ethical sphere, it means the ambition which tramples on others to gain something which is not properly meant for it. If it operates in the moral sphere, it means the unbridled lust which takes its pleasure where it has no right to take. Pleonexia ( Greek #4124 ) is the desire which knows no law.
Viciousness (kakia, Greek #2549 ). Kakia is the most general Greek word for badness. It describes the case of a man who is destitute of every quality which would make him good. For instance, a kakos ( Greek #2556 ) krites ( Greek #2923 ) is a judge destitute of the legal knowledge and the moral sense and uprightness of character which are necessary to make a good judge. It is described by Theodoret as "the turn of the soul to the worse." The word he uses for turn is "rope" which means the turn of the balance. A man who is kakos ( Greek #2556 ) is a man the swing of whose life is towards the worse. Kakia ( Greek #2549 ) has been described as the essential viciousness which includes all vice and as the forerunner of all other sins. It is the degeneracy out of which all sins grow and in which all sins flourish.
Envy (phthonos, Greek #5355 ). There is a good and a bad envy. There is the envy which reveals to a man his own weakness and inadequacy, and which makes him eager to copy some great example. And there is the envy which is essentially a grudging thing. It looks at a fine person, and is not so much moved to aspire to that fineness, as to resent it. It is the most warped and twisted of human emotions.
Murder (phonos, Greek #5408 ). It has always to be remembered that Jesus immeasurably widened the scope of this word. He insisted that not only the deed of violence but the spirit of anger and hatred must be eliminated. He insisted that it is not enough only to keep from angry and savage action. It is enough only when even the desire and the anger are banished from the heart. We may never have struck a man in our lives, but who can say he never wanted to strike anyone? As Aquinas said long ago, "Man regardeth the deed, but God seeth the intention."
Strife (eris, Greek #2054 ). Its meaning is the contention which is born of envy, ambition, the desire for prestige, and place and prominence. It comes from the heart in which there is jealousy. If a man is cleansed of jealousy, he has gone far to being cleansed of all that arouses contention and strife. It is a God-given gift to be able to take as much pleasure in the successes of others as in one's own.
Deceit (dolos, Greek #1388 ). We best get the meaning of this from the corresponding verb (doloun, Greek #1389 ). Doloun has two characteristic usages. It is used of debasing precious metals and of adulterating wines. Dolos ( Greek #1388 ) is deceit; it describes the quality of the man who has a tortuous and a twisted mind, who cannot act in a straightforward way, who stoops to devious and underhand methods to get his own way, who never does anything except with some kind of ulterior motive. It describes the crafty cunning of the plotting intriguer who is found in every community and every society.
The spirit which puts the worst construction on everything (kakoetheia, Greek #2550 ). Kakoetheia ( Greek #2500 ) means literally evil-naturedness. At its widest it means malignity. Aristotle defined it in a narrower sense which it has always retained. He said it was "the spirit which always supposes the worst about other people." Pliny called it "malignity of interpretation." Jeremy Taylor said that it is "a baseness of nature by which we take things by the wrong handle, and expound things always in the worst sense." It may well be that this is the commonest of all sins. If there are two possible constructions to be put upon the action of any man, human nature will choose the worse. It is terrifying to think how many reputations have been murdered in gossip over the teacups, with people maliciously putting a wrong interpretation upon a completely innocent action. When we are tempted so to do, we ought to remember that God hears and remembers every word we speak.
Whisperers and slanderers (Psithuristes, Greek #5588 and katalalos, Greek #2637 ). These two words describe people with slanderous tongues; but there is a difference between them. Katalalos ( Greek #2637 ), slanderer, describes the man who trumpets his slanders abroad; he quite openly makes his accusations and tells his tales--Psithuristes ( Greek #5588 ) describes the man who whispers his malicious stories in the listener's ear, who takes a man apart into a corner and whispers a character-destroying story. Both are bad, but the whisperer is the worse. A man can at least defend himself against an open slander, but he is helpless against the secret whisperer who delights in destroying reputations.
Haters of God (theostugeis, Greek #2319 ). This describes the man who hates God because he knows that he is defying him. God is the barrier between him and his pleasures; he is the chain which keeps him from doing exactly as he likes. He would gladly eliminate God if he could, for to him a godless world would be one where he would have, not liberty, but licence.
Insolent men (hubristes, Greek #5197 ). Hubris ( Greek #5196 ) was to the Greek the vice which supremely courted destruction at the hand of the gods. It has two main lines of thought in it. (i) It describes the spirit of the man who is so proud that he defies God. It is the insolent pride that goes before a fall. It is the forgetting that man is a creature. It is the spirit of the man who is so confident in his wealth, his power and his strength that he thinks that he can live life alone. (ii) It describes the man who is wantonly and sadistically cruel and insulting. Aristotle describes it as the spirit which harms and grieves someone else, not for the sake of revenge and not for any advantage that may be gained from it, but simply for the sheer pleasure of hurting. There are people who get pleasure from seeing someone wince at a cruel saying. There are people who take a devilish delight in inflicting mental and physical pain on others. That is hubris ( Greek #5196 ); it is the sadism which finds delight in hurting others simply for the sake of hurting them.
Arrogant men (huperephanos, Greek #5244 ). This is the word which is three times used in scripture when it is said that God resists the proud. ( James 4:6 ; 1 Peter 5:5 ; Proverbs 3:34 .) Theophylact called it "the summit of all sins." Theophrastus was a Greek writer who wrote a series of famous character sketches, and he defined huperephania ( Greek #5244 ) as "a certain contempt for everyone except oneself." He picks out the things in everyday life which are signs of this arrogance. The arrogant man, when he is asked to accept some office, refuses on the ground that he has not time to spare from his own business; he never looks at people on the street unless it pleases him to do so; he invites a man to a meal and then does not appear himself, but sends his servant to attend to his guest. His whole life is surrounded with an atmosphere of contempt and he delights to make others feet small.
Braggarts (alazon, Greek #213 ). Alazon is a word with an interesting history. It literally means one who wanders about. It then became the stock word for wandering quacks who boast of cures that they have worked, and for cheapjacks who boast that their wares have an excellence which they are far from possessing. The Greeks defined alazoneia ( Greek #212 ) as the spirit which pretends to have what it has not. Xenophon said that the name belongs to those who pretend to be richer and braver than they are, and who promise to do what they are really unable to do in order to make some profit or gain. Again Theophrastus has a character study of such a man--the pretentious man, the snob. He is the kind of man who boasts of trade deals which exist only in his imagination, of connections with influential people which do not exist at all, of gifts to charities and public services which he never gave or rendered. He says about the house he lives in that it is really too small for him, and that he must buy a bigger one. The braggart is out to impress others--and the world is still full of his like.
Inventors of evil (epheuretes ( Greek #2182 ) kakon, Greek #2556 ). The phrase describes the man who, so to speak, is not content with the usual, ordinary ways of sinning, but who seeks out new and recondite vices because he has grown blas? and seeks a new thrill in some new sin.
Disobedient to their parents (goneusin ( Greek #1118 ) apeitheis, Greek #545 ). Both Jews and Romans set obedience to parents very high in the scale of virtues. It was one of the Ten Commandments that parents should be honoured. In the early days of the Roman Republic, the patria potestas, the father's power, was so absolute that he had the power of life and death over his family. The reason for including this sin here is that, once the bonds of the family are loosened, wholesale degeneracy must necessarily follow.
Senseless (asunetos, Greek #801 ). This word describes the man who is a fool, who cannot learn the lesson of experience, who will not use the mind and brain that God has given to him.
Breakers of agreements (asunthetos, Greek #802 ). This word would come with particular force to a Roman audience. In the great days of Rome, Roman honesty was a wonderful thing. A man's word was as good as his bond. That was in fact one of the great differences between the Roman and the Greek. The Greek was a born pilferer. The Greeks used to say that if a governor or official was entrusted with one talent--240 British pounds--even if there were ten clerks and accountants to check up on him, he was certain to succeed in embezzling some of it; while the Roman, whether as a magistrate in office or a general on a campaign, could deal with thousands of talents on his bare word alone, and never a penny went astray. By using this word, Paul was recalling the Romans not only to the Christian ethic, but to their own standards of honour in their greatest days.
Without natural affections (astorgos, Greek #794 ). Storge (compare Greek #794 ) was the special Greek word for family love. It was quite true that this was an age in which family love was dying. Never was the life of the child so precarious as at this time. Children were considered a misfortune. When a child was born, it was taken and laid at the father's feet. If the father lifted it up that meant that he acknowledged it. If he turned away and left it, the child was literally thrown out. There was never a night when there were not thirty or forty abandoned children left in the Roman forum. Even Seneca, great soul as he was, could write: "We kill a mad dog; we slaughter a fierce ox; we plunge the knife into sickly cattle lest they taint the herd; children who are born weakly and deformed we drown." The natural bonds of human affection had been destroyed.
Pitiless (aneleemon, Greek #415 ). There never was a time when human life was so cheap. A slave could be killed or tortured by his master, for he was only a thing and the law gave his master unlimited power over him. In a wealthy household a slave was bringing in a tray of crystal glasses. He stumbled and a glass fell and broke. There and then his master had him flung into the fish pond in the middle of the courtyard where the savage lampreys devoured his living flesh. It was an age pitiless in its very pleasures, for it was the great age of the gladiatorial games where people found their delight in seeing men kill each other. It was an age when the quality of mercy was gone.
Paul says one last thing about these people who have banished God from life. It usually happens that, even if a man is a sinner, he knows it, and, even if he allows something in himself, he knows that it is to be condemned in others. But in those days men had reached such a level that they sinned themselves and encouraged others to do so. George Bernard Shaw once said, "No nation has ever survived the loss of its gods." Here Paul has given us a terrible picture of what happens when men deliberately banish God from the reckoning, and, in due time, Rome perished. Disaster and degeneracy went hand in hand.
-Barclay's Daily Study Bible (NT)
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